We want a uniform account of judgement.
Final judgement will come at the end of time.
The new quality of education judgement will put the real substance of education, the curriculum, at the heart of inspection.
But many philosophers—particularly expressivists—hold that judgement internalism is true.
The representation is complex, but the judgement itself is the same simple act of affirmation.
Berlin disputed the idea that political judgement was a body of knowledge which could be reduced to rules.
No one—even predication theorists of judgement—denies that every perception is a judgement.
We have now introduced the idea that animates Brentano’s theory of judgement: predication is one thing, judgement another.
It turns out that I make two judgements in one—a “double judgement”—when I seem to make only one: the judgement that the rose is a flower.
Why does the characterization of judgement as either an accepting as true or a rejecting as false not suffice to distinguish judgement from presentation?
Something belongs to the projection of a judgement that φx only if it is one of the things to which the judgement is existentially committed (Smith 1999: 7).
In a double-judgement one affirms the existence of some object and then adds a second judgement that presupposes that the first judgement has been made.
But really the remedy for poor moral judgement is not a different style of moral judgement, principle-based judgement, but just better moral judgement.
Now, if indecision and doubt are involved prior to judgement, apprehension or knowledge (perceptual or not) could not be not judgement, because, by definition, there is no room for doubt.
To say that a judgement is true means to make a judgement of higher-order, namely to acknowledge that the object of the first judgement is worthy of either being acknowledged or rejected.
Still working with this ‘judicial’ definition of judgement, Cook Wilson further criticized the idealists for also thinking that judgement is a common form which includes knowledge, opinion, and belief (SI, 86–7).
Since God’s act of willing isn’t one of the things to which the judgement that John is kissing Mary makes singular or generic reference—it doesn’t fall within the projection of this judgement—His act isn’t a truth-maker for this judgement.
Hillebrand (1891: 26–7) called Brentano’s view therefore an “idiogenetic” theory of judgement—it takes judgement to be a fundamental kind of mental phenomenon—while “allogenetic” theories take judgements to be composed out of other mental phenomena that belong to fundamental kinds.
Wright argues (1989) that facts about colours and intentions are judgement-dependent, so that we can formulate a version of anti-realism about colours (intentions) that views ascriptions of colours (intentions) as truth-apt and sometimes true, and truth in those areas as judgement-dependent.
… these distinctions between a priori and a posteriori, synthetic and analytic, concern … the justification for making the judgement. … When a proposition is called … analytic in my sense, … it is a judgement about the ultimate ground upon which rests the justification for holding it to be true.
- the legal document stating the reasons for a judicial decision
- an opinion formed by judging something
- the cognitive process of reaching a decision or drawing conclusions
- the mental ability to understand and discriminate between relations
- the capacity to assess situations or circumstances shrewdly and to draw sound conclusions
- (law) the determination by a court of competent jurisdiction on matters submitted to it
- the act of judging or assessing a person or situation or event
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